Established in 2006, American Indians in Children's Literature (AICL) provides critical perspectives and analysis of indigenous peoples in children's and young adult books, the school curriculum, popular culture, and society. Scroll down for links to book reviews, Native media, and more.

Thursday, March 10, 2016

Eds. note on June 30, 2016: Scroll down to see curated list of items that Native writers have written in response to Rowling.

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Screen cap added 3/10/16

As fans of Harry Potter know, there are (at least) two distinct responses to J.K. Rowling's "History of Magic in North America" stories.

The first story, "Fourteenth Century - Seventeenth Century," was released on Monday, March 8, 2016. Fans were delighted to have more of her writing to read.

Native people--those who are fans of her books, and those of us who study or write about representations of Native peoples in popular culture and children's literature--had a different response.

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When I (Debbie Reese) read the first story in Rowling's series, I'd been deeply immersed in a study of a handful of best selling children's books. I was appalled to read "also called redskins for their custom of smearing red earth over their entire bodies" in the popular Geronimo Stilton's The Wild, Wild West:

And I'd just read Rick Riordan's The Lost Hero where a main character's dad is Cherokee, making her half Cherokee. She's taunted by other characters who ask her if her dad is an alcoholic and if she'll do a rain dance. Riordan had those words come from what we might characterize as "mean girls." I assume he did that to, in that way, show them to be inappropriate things to say, but far too many people won't pick up on that nuance. I worry that, without a direct push-back on those taunts, people will view them as an affirmation of existing stereotypical ideas, and use those same taunts themselves.

Update: March 13: 2016

Rick Riordan submitted a comment. Thank you, Mr. Riordan, for your comment. I'm pasting it here, and will include it in my full review of your book:

Hi Debbie, I hadn't read this article expecting to be referenced, but thank you for your concerns. Yes, of course, I intended the insults hurled at Piper in The Lost Hero to be viewed as what they are: racist stereotyping and bullying, as something Piper had to deal with, just as Samirah in Sword of Summer has to deal with school bullies asking if she is a terrorist because she is Muslim. I hope that my readers will understand the inappropriateness of this bullying in context, especially as Piper's reality as presented in the book is so far from what those bullies say. Piper's dad is a great father and a multimillionaire movie star. The character with the alcoholic parent is in fact Piper's white boyfriend Jason, and as the son of alcoholic parents, Jason's struggle is something I can speak to. I try to do my homework and be respectful while representing the struggles each of my characters face, but of course I don't always get it right, and I value your feedback.

With The Wild Wild West and The Lost Hero as my immediate context for reading Rowling's story, I was furious. I used the f-bomb in a tweet at her. Use of the word wasn't necessary, but the emotion it expressed was real. As I read tweets by Native people, I saw a range of emotion. Anger. And hurt, too. Native people who are my daughter's age grew up reading Harry Potter. This particular group are adults now, in their 20s. She--and they--were huge fans of every book in the series.

But this short story? Their reaction to it is different. They read the first line, with its monolithic "The Native Americans" as bad, but each paragraph of that short story was laden with troubling misrepresentations of Native peoples.

Those who are following the news on this story know that major media is reporting on it, excerpting a few words from a stream of tweets, or, from a blog post. Below are links to items by Native writers. Please read and share them. I'll be adding others as I find them, arranging them chronologically by the date on which I add them. If you see others, please let me know in a comment.

Wednesday, March 09, 2016

Over at Reading While White, Megan Schliesman's The Long Haul notes that we're in the year 2016, and that people have been objecting to problems in children's literature for a long time. She lists twelve people and invites readers to add to her list. I'm on that list, and so are Doris Seale and Beverly Slapin. My post, today, is my response to Megan's invitation.

For Native people who wrote about depictions of Native peoples in story, we can go all the way back to 1829 and William Apes.

William Apes was a Pequot activist and author. In the 1830s, he helped the Mashpee Wampanoags regain control of their lands. In 1829, his autobiographical Son of the Forest was published. Apes was mixed blood. His paternal grandfather was a white man who married a Pequot woman. His father married a Pequot woman. Apes and his siblings were born, and they all lived with their mother's family. At some point his parents split up and left, and the kids remained with their maternal grandparents. Through all this they were very poor and his grandmother was especially cruel.

He writes about how his grandmother was out drinking amongst white people. She returned home, intoxicated, and asked him if he hated her. He answered yes because he didn't realize that "yes" was the wrong answer. She beat him again and again, breaking his arm. He was four years old when that happened. His uncle took him away, to Mr. Furman, a white man who sometimes gave them milk. Apes was subsequently placed in Mr. Furman's home where he was well-cared for. It was a stark contrast to his life with his grandparents, but, in his autobiography, Apes takes care to tell readers that they ought not judge, without context, the causes of his grandmother's behaviors. He specifically mentions alcohol, wrongful taking of Native peoples possessions and land, "violence of the most revolting kid upon the persons of female portion of the tribe" (p. 15) -- which we are correct to interpret as rape.

When he was six, he went to school and embraced what he was taught, such that he became distant from his own identity as a Native person (p. 21):

...so completely was I weaned from the interest and affections of my brethren that a mere threat of being sent away among the Indians into the dreary woods had a much better effect in making me obedient to the commands of my superiors than any corporal punishment that they ever inflicted.

He recounts setting out with his family a couple of years later, to pick berries. While in the woods, they came upon a group of white girls who were also out picking berries, but their complexion, he wrote, was dark and made him think about Indians. Scared, he ran home. When he got there, Mr. Furman asked him what had happened. Writing about that incident as an adult, Apes wrote (p. 23):

It may be proper here to remark that the great fear I entertained of my brethren was occasioned by the many stories I had heard of their cruelty toward the whites--how they were in the habit of killing and scalping men, women, and children. But the whites did not tell me that they were in a great majority of instances the aggressors--that they had imbrued their hands in the lifeblood of my brethren, driven them from their once peaceful and happy homes--that they had introduced among them the fatal and exterminating diseases of civilized life. If the whites had told me how cruel they had been to the "poor Indian," I should have apprehended as much harm from them.

It is what Apes wrote there, in that paragraph, that matters to me in my work as a Native scholar who, 187 years later, is doing the same thing that Apes did in 1829. Through story, he learned mistaken ideas about his own people such that he was afraid of them.

Obviously, misrepresenting who we are was wrong in 1829, and it is wrong now.

What J.K. Rowling did yesterday (March 8, 2016) in the first story of her "History of Magic in North America" is the most recent example of white people misrepresenting Native people. Her misrepresentations are harmful. And yet, countless people are cheering what Rowling did, and dismissing our objections. That, too, is not ok.

It is, as Megan wrote, a long haul. And in that long haul, people are being hurt by those who cry "it is only fiction." It isn't only fiction. Stories do work. They socialize. They educate. Or--I should say, they mis-educate. Do your part. Join us in pushing back on misrepresentation. It has been a long haul. Let's bring that to an end, together.

Monday, March 07, 2016

I'm looking forward to time I'll spend with students in the P'ôe Project at Northern New Mexico College. If you're nearby, I hope you'll come! My goal in this lecture is to talk about what children are taught in schools. In textbooks and in children's literature, we tend to see the same problems: factual errors, bias, erasures, and missed opportunities, too.

Take, for example, a very popular series called Geronimo Stilton. One of them is in Scholastic's Arrow (4th-6th grade) flyer for February 2016. The book is Geronimo Stilton's Race Across America. It is a good example of erasure.

In it, Geronimo visits Arizona. Those of you with knowledge of Native people know there are a lot of Native people in Arizona, but there aren't any in Race Across America.

I understand that it might have not fit with the story to include Navajo people for Geronimo to interact with when he's on Navajo lands, but throughout the book, there are pages that provide information that doesn't have much to do with the story. In Race Across America, Geronimo and his bike racing team fly to the West Coast aboard a large plane. In that part of the story, there's a page about exercises anyone can do to stretch their limbs when flying. You see these exercises in the airline magazines. They're the kind people should do to avoid thrombosis.

So--why not include something about the Navajo Nation and sovereignty rather than pages about Westerns that were filmed in Monument Valley?

I'll be doing a review of Race Across America later.

Scholastic publishes the series. It also provides teachers with lesson plans to use with the books. Here's a screen capture of one:

Books like this are popular, but what are they teaching Native and non-Native kids? And, what can we--whether we are parents or teachers--do about this? My lecture includes a what-to-do component that includes the #StepUpScholastic campaign. Some publishers listen. I think Scholastic is one that does. If you're in Northern New Mexico Wednesday evening, please join us!

First Peoples listed AICL as one of the Top Five Native Blogs and Podcast to follow. School Library Journal's Elizabeth Burns featured AICL as her Blog of the Day on July 2, 2007, and in 2007, the ALA's Association for Library Service to Children invited Debbie to write a blog post for their site.

American Indian? Or, Native American? There is no agreement among Native peoples. Both are used. It is best to be specific. Example: Instead of "Debbie Reese, a Native American," say "Debbie Reese, a Nambe Pueblo Indian woman."